Articles – Knowledge Exchange Programhttp://kep.org.sa
Knowledge Exchange ProgramMon, 19 Nov 2018 11:54:04 +0000en-UShourly1https://wordpress.org/?v=4.9.5Britain and Islam – the real special relationshiphttp://kep.org.sa/?p=16550&lang=en
http://kep.org.sa/?p=16550&lang=en#respondSun, 27 May 2018 20:40:10 +0000http://kep.org.sa/?p=16550In all the agonizing about Islamism, and what to do about it, it would be a mistake to forget a very useful fact: that Britain has a special relationship with Islam and has done for centuries. The friendship with Islam is unique.

Spain was home to Andalusia, a Muslim empire for 700 years. The Germans, Poles and Austrians saw off Turkish Muslim invaders in the Siege of Vienna in 1529 and then again at the Battle of Vienna in 1683. The French lived in the shadow of 732 and the Battle of Poitiers. Britain alone, cut off from Catholic Europe, forged a relationship with Muslims built on trade, the rule of law, mutual respect and an exchange of ideas and cultures. It would be a terrible shame to forget this friendship now.

It was Queen Elizabeth I who did more than anyone to cultivate this relationship. During the Reformation, what might be considered the first Brexit, England was isolated by Europe’s Catholic monarchs and, in 1570, Elizabeth was excommunicated by Pope Pius V. The Protestant Queen refused to bow to European intimidation so she found new and willing allies in the Muslim Ottomans, then a 400-year-old empire with territories in the Balkans, North Africa, central Asia and the Middle East.

Sultan Murad III wrote to Queen Elizabeth, issuing a new law for his subjects, that if ‘her agents and merchants shall come from the domain of Anletar by sea with their barks and with their ships, let no one interfere’. This imperial edict, the rule of law, facilitated British trade in Ottoman trades and ports.
Ottoman protection of British ships and commercial envoys helped England thrive despite the boycott by European powers. The consolidation of Protestantism, free trade, and free inquiry in England that led to the Enlightenment had something to do with the Ottoman-Elizabethan pact. By the end of her reign, English traders, diplomats, adventurers, and others lived or travelled through places such as Istanbul, Damascus, Fallujah, Aleppo, Raqqa, Algiers, Baghdad and Tripoli. The Queen was said to like Moroccan sugar so much that her teeth became quite black with decay.

The merchants who left England, writes the historian Jerry Brotton, transformed Elizabethan homes. The wealthy filled their houses with Turkish carpets, silk quilts and embroidered tapestries. The language of 16th-century England was filled with Arabic: ‘sugar’ from sukkar, ‘crimson’ from kirmiz, ‘tulip’ from tulband. The English fascination with Islam and Muslims did not end with the Elizabethans. In 1650, a Greek-Turk named Pasqua Rosee opened the first coffee house in the City of London. It was pious Muslims from Yemen who spread the drinking of coffee within the Ottoman Empire, to help believers stay awake at night for worship of Allah. In Arabic, qahwah, or kehve in Turkish, became ‘coffee’ in English. Samuel Pepys visited the coffee house in 1660 and wrote ‘the first time that ever I was there, and I found much pleasure in it’.

During the Victorian era, hundreds of thousands of Muslims served in the British armed forces. During the Crimean war, Ottoman Muslims fought together with the British against the Russians. It was in Constantinople that Florence Nightingale invented the art of nursing. Queen Victoria’s government was proud to remind the Ottoman sultan that she was an empress of more Muslims than he. Britain’s first purpose-built mosque was in 1889 in Woking, Surrey.

Most importantly, it was Queen Victoria’s patronage of and closeness to Munshi Abdul Karim that shows a warmth at the highest levels of British society towards Muslims. As part of the royal household, this pious Indian taught her Urdu, the poetry of Rumi, and gave her spiritual comfort. The 2017 feature film Victoria and Abdul captured some of the depth of that relationship.

Too often, too, we forget that half a million Muslims fought with Britain in the first world war and died in the trenches for God, King and Empire. That generation held these values worthy of the ultimate sacrifice.

In the reign of Queen Elizabeth II, almost four million Muslims from the Empire and then the Commonwealth have made Britain our home. The freedom to worship and thrive here in Britain is unmatched by any other country. It was this freedom that drew my Muslim parents to this country. The raison d’être of Islamic civilisations and the shariah for a thousand years was to provide five things: security, worship, preservation of the family, nourishment of the intellect and protection of property. These are called maqasid, or the higher objectives of the shariah. Britain provides these in multitudes for every Muslim today. There is no French tradition of laicité or hostility to Islam in modern British history.

Today’s Islamist fanatics, who see conspiracies here and long for a shariah state, are wrong. This country is fully Quran–compliant. The Christian ethos that shaped Britain is a cause for celebration, not rejection. Today, ‘Islamophobia’ is a terrible oxymoron which allows many British Muslims to wallow in unwarranted victimhood. There is no phobia against Islam, simply against terrorism.

Rich in history, tradition, trade, the rule of law, education, and parliamentary democracy, this island still has much to offer to the world of Islam — if we can strengthen and not abandon our old friendship. By Ed Husain

]]>http://kep.org.sa/?feed=rss2&p=165500Only the best of the West will bring down the terroristshttp://kep.org.sa/?p=16241&lang=en
http://kep.org.sa/?p=16241&lang=en#respondTue, 20 Feb 2018 10:56:10 +0000http://kep.org.sa/?p=16241We cannot reduce the rate of global terrorism only by killing and droning. Violence breeds more violence. Against the barbarity of jihadist ferocity in Syria and Iraq, we must deploy the best of the West: capturing terrorists, the rule of law, the right to a fair trial, and meting out the harshest sentences for treason. If we become like them and kill carte blanch, what is it that we defend? How are we more civilised? By putting foreign fighters on trial in Britain, we also send a message to the many British Muslim activists who linger in an underworld of conspiracy theories.

The British government is wrong, therefore, to try and disown the “Jihadi beatles” – two of whom were recently captured in Syria – and outsource them to the International Criminal Court in the Hague or Guantanamo Bay. Very few convictions occur in the Hague and Guantanamo Bay is a moral aberration. As radicalisation rises in Britain (30,000 extremist Muslims are being watched by the government) and foreign conflicts draw them in, moreover, we need a robust system of legal precedents to deal with a new generation of criminal traitors. There are many more to come.

British extremists who travelled to Iraq and Syria and pledged allegiance to Isis should face charges of treason in Britain. They took up arms against their own armed forces, and killed and tortured British journalists.

It is tempting to accept the argument that they deserve local justice in Iraq or even shariah punishment. But becoming vindictive and vengeful is to be blinded by anger. We must seek justice and uphold the virtues of civilisation. This is a long war and we need our judges to adapt to new realities, but within our tradition of liberty and laws. The 1351 Treason Act is still on our books.

Using bureaucratic loopholes of revoking the citizenship of jihadists might be tactically useful, but it undermines the strategic significance of ensuring that Western citizens have rights and also responsibilities. It is by winning the argument that liberty and the rule of law are superior to the rule of a one-man, tyrannical caliphate that we ultimately win this war of ideas.

The “Jihadi beatles” were radicalised in Britain. For their accents and British ways, they were given the nicknames of John, George, Ringo and Paul by their captives. Thousands more are in their mould in our cities, communities and campuses.

In a 2016 survey of 3,000 British Muslims, only 4 per cent said that the 9/11was the work of al-Qaeda and Osama bin Laden. Putting jihadists on trial helps to challenge this subculture of conspiracy theories and blame games. Among many extremist Muslim activists, Isis is short for “Israeli Secret Intelligence Service”.

Among many Muslim leaders, blaming America for the rise of Isis is easier than accepting that there is a serious problem of religious radicalism among many Muslims. As evidence, they cite Donald Trump’s declaration that President Obama was “the founder of Isis”. Trump’s subsequent claim of sarcasm is conveniently forgotten. It is this underworld of high emotions that needs to change to stop the surge of fanaticism. Putting returning jihadists on trial exposes these traitors for their crimes and helps challenge the narrative amid radical activists and their followers.

Often, during trials, jihadists can display remorse and seek forgiveness. In Egypt, Libya and Saudi Arabia, we have seen leading jihadists condemn their own activities in public. There is no greater asset at our disposal than to use jihadists to denounce their destructive ways in court, or thereafter. This forces other extremists to question their own pathways and many lose confidence in their worldview.

The strongest witnesses against jihadists will be their own family members, mosque imams, and usually other Muslims who have suffered from jihadist violence. The myth of the glory of an Isis caliphate needs to be exposed and destroyed. Their enslavement of children and women, their rape, mass murder and execution of dissenting Muslims cannot be forgotten. Trials in Britain help civilisation and justice prevail over the barbarity of Isis.

The jihadists want to bring down the West. We cannot become their indirect accomplices by abandoning the rule of law in the name of security.

By Ed Husain
Sunday Telegraph

]]>http://kep.org.sa/?feed=rss2&p=162410Encountering the Otherhttp://kep.org.sa/?p=15761&lang=en
http://kep.org.sa/?p=15761&lang=en#respondSun, 08 Oct 2017 11:51:51 +0000http://kep.org.sa/?p=15761One of the themes that is reoccurring in the Quran is the theme of encountering the ‘other’ meeting the ‘other’, someone who is different from you. I do not know how many times we’ve read it in the Quran and how many times we’ve reflected on it. Here is a meeting of two strangers and this encounter with the stranger really determines how we live with the other.
The others are people who are from different places, speak different languages, have different religions, different persuasions, all sorts of different orientations from us. They are different. How do we deal with such people? And of course, this also will be the mark of our maturity and our civilization. It really is a mark of civilization and how good we are. It is a measure of how really good we are as people, the way we interact with the other.
When I studied the Quran, I Looked at this and there are four very clear principles, which the Quran teaches us which apply and underpin our interaction with the other or which will really determine how we interact with the other. What are those four principles? Those four teachings of the Quran, which really teach us how we interact with the other? Well, the first one is where the Quran says: “O Mankind! We have made you into different nations and into different tribes so that you may recognise one another and the most noble amongst you in the sight of God is the one who haspiety” (Al Hujarat: 13). This is the one who has taqwaa, who is God conscious, who is aware of his duties to his lord, that is the standard, that is the criterion of nobility and of goodness. Otherwise you all are equal. This is a very important you know …what is the opposite of equality? Discrimination, prejudice, unfair treatment, and this is really the very basis of sane and a civilized society and so this is the very first principle that we have to understand.
The commentators say here, when Allah says we made you from one man and one woman, from Adam and Eve, what it’s saying is that you share your father, you share your mother, biologically you come from the same origin. So why do you in your social life, in your economic life, in your political life, in the rest of your lives, why do you discriminate in this way? You are all equal, you are same in that sense and that is a very important principle. Wherever, you find an opportunity to do goodness, cooperate with others.
Then the Quran goes on to teach us another very fundamental principle and this principle is about cooperation and not conflict. It says: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression and fear Allah” (Al Ma’idah: 2). The word here for righteousness is “Birr”, this is what we would now call the common good, goodness which benefits all of us. So we are told cooperate for the “birr”. Wherever, you find an opportunity to do goodness, cooperate with others. Now this cooperation as we said is mutual. So with who, who do you want to cooperate with? It is not just you. There must be another party. Cooperation cannot happen without the other party. So it is implied that this is the basis of how you work with others.
What is the opposite of cooperation? Competition, and sadly that seems to be the ruling force in our society. That is in fact what underpins and what drives a capitalist society and that is what is abhorrent about the capitalist society. It places too much emphasis on competition, competition in everything. You know there is a competition what we call gentle rivalry, what the Quran calls: hurrying and being hasty in doing good things. There is a certain degree that is allowed and permissible and in fact healthy but when it goes to the extremes as we see sadly, competition in economy, any of you who’s done business studies or commerce will see that sadly the modern economic system ticks and is driven by these almost, one can say passionately mad mavericks. Young people, particularly in ‘The City’ for instance, and all of these mergers we’ve seen and all these big collapses we’ve seen are the result of this overdrive for competition and of course this the result of another vice known as greed.
The Quran is teaching us a very important principle and that is of cooperation, we need to cooperate and this is very important in social life. If in social life we start doing this competition then no house, no home will remain a family. It will be spilt us under. It will not remain. So that is the second very important principle that will determine how we deal with the other.
aWell, these are the four sorts of principles that I found, which really underpin our relationship with the other. Let me give you some examples where our great Prophets and our great leaders in the past actually practiced this. One of the beautiful examples is that of Khalil-ul-Allah, Prophet Ibrahim (peace and blessings be upon him). It’s well known in the books that Ibrahim would never have a meal until he found a stranger to eat with him. Another very interesting one is, this a story in the Quran, where Ibrahim is eagerly waiting for his guest, somebody to come to join him in his meal and these two strangers arrive and he’s over the moon, he’s so happy, he rushes and he brings his roasted lamb chops. This story is mentioned in the Quran, quite a few times. So here are strangers, they are not people who he knows and yet he is so happy to receive them. He embraces them, opens up to them and then he roasts the lamb for them, the Quran says that is how you deal, this is how you love, this is how you interact with the other.
Then there is a very moving story of the companion, you know when … The prophet (peace be upon him) in his mosque used to welcome strangers: Muslims and non-Muslims, Jews and Christians. … So there is this stranger who comes and it’s Isha time. He says to the prophet (peace be upon him) I am a stranger here, I have no-one here, and what he meant is: I want somebody to feed me, and somebody to look after me, that is what he was asking for. Rasul Allah (peace be upon him), as was the custom, himself had nothing in his own home. Normally, he would take people and feed them but today he had nothing so he asks, after the people had finished their prayer, he asks: I’ve got a guest here, would anybody like to take him and show their hospitality to him? This young man stands up and says: O Rasul Allah! I’ll take your guest. So he goes home, he goes home with this guest and says to his wife, this is the guest of Rasul Allah (peace be upon him). He does not mention whether he’s a Muslim or non-Muslim. That is irrelevant here. This is a stranger. This is a guest of Rasul Allah (peace be upon him). She says to him we haven’t got anything, we’ve only got enough for ourselves, and for our children. It’s only a little bit that we have. And the man says well we will do without it. Give some to the children, and when the time comes for us to eat and I will seat with him, you blow out the light so that he does not see that I am not eating. Let him eat, let him have his full meal. He is the guest of Rasul Allah (peace be upon him). In the morning he goes to the prophet (peace be upon him). The prophet (peace be upon him) looks at him in a very wonderful way and recites this verse: “they prefer others above themselves, despite being in need themselves“. This was a great commendation and tribute to this man’s preference for the stranger, how he loved, and how he cared for the stranger. There are many more stories which are both in the Quran as well and the more you reflect on them. By Musharraf Husain
]]>http://kep.org.sa/?feed=rss2&p=157610The Essence Of The State In Islamhttp://kep.org.sa/?p=10518&lang=en
http://kep.org.sa/?p=10518&lang=en#respondWed, 11 Nov 2015 11:18:27 +0000http://kep.org.sa/?p=10518Wide argumentation and multiple discussions are circulating these days about the essence of the state in Islam, especially, after the recent events which some Arab and Islamic countries witnessed of revolutions that toppled oppressive and unjust regimes in the sight of their people. Dialogues and discussions were held in the media about the Islamic solution —as an alternative for these oppressive regimes— between supporters and opponents who are afraid, skeptical, and rejecters. Several questions arise, of which are:

• Was there a state in the time of the Prophet (peace be upon him)? What was the form of that state?
• Was the state in Islam religious in the Western concept of the state which was based on the divine right in ruling for certain people and makes a king authorized by God to rule the state? That concept was dominant in Europe in the Middle Ages, therefore, the state was clerical and of religious authority, imposing guardianship on human minds, freeze Ijtihad(juristic effort to infer expert legal rulings), and obstruct the development.
• Or a civil state in the modern concept of civil state which is based on the complete separation between religion and ruling, and makes the ruling and legislation a private possession for those who are chosen by the people and those who are authorized to rule?
• Or was it a civil state with an Islamic identity that was built on consultation, the protection of freedom, and raising the values of human rights?
• Was the Prophet (peace be upon him) a Prophet and a Messenger or a ruler of the state?
In addition to other questions and discussions that are circulating about this subject. We do not claim, in this article, that we shall answer these questions, but the article will put forward some notes which may contain implicit and short answers about these questions and the issue is still under search and discussion in order to reach a clear image to the essence of the state in Islam. In order that the concept of state in Islam becomes clear, we have to put the example of the Prophet’s time before our eyes because he was the practical application for the concept of the state in Islam. Of these notes that we would like to refer to the following:
First, the period of the Prophet’s call (peace be upon him) was thirty three years; the Prophet (peace be upon him) spent thirteen of them in Makkah and the rest in Madinah(Medina).
Second, during the Makkan Period, the Prophet (peace be upon him) did not practice any kind of ruling in the proper concept even though he had the power of prophethood in all aspects of his life after his mission. Moreover, ruling was offered to him in Makkah, but he refused as was reported in the books of biography. Quraysh sent `Utbah ibn Rabi`ah to offer to the Prophet (peace be upon him) some matters, of which: If you want money so that you become the wealthiest of us, we will give it to you and if you want honor, we will make you our master, hence no decision shall be taken without your permission, and if your want kingdom, we will make you our king.
So, the Prophet (peace be upon him) refused these offers, moreover, he did not comment on them then recited to `Utbah the beginning Ayahs of Surat Fussilat. `Utbah stood up immediately after he failed to persuade the Prophet (peace be upon him).
Third, the Prophet (peace be upon him) did not emigrate to Al Madinah (Medina) except after its people gave him the pledge of allegiance in the Second `Aqabah Pledge after seventy three men and two women took part in the pledge. After the pledge was concluded, the Messenger (peace be upon him) asked them to go out to select twelve leaders to guarantee the execution of the pledge. When they were elected, the Prophet (peace be upon him) took from them another covenant as being responsible leaders. He said to them: You are guardian over your people and I am a guardian over my people i.e., Muslims. They said: Yes.Hence, it was the first parliament or constituent assembly in Islam which is a similar to the modern Parliaments. That pledge was a changing point in the history of the Islamic call where Islam became a base that is used to spread the call
Fourth, the Prophet (peace be upon him) did not satisfy the pledge of Muslims, but he extended his ruling power in Medina from its own people, especially the Jews who used to live in Medina because they gave him the pledge as a governor and not as a prophet because they did not believe in his prophethood. The Messenger (peace be upon him) did not force them to leave their religion according to the famous covenant which he signed with them that guaranteed all their rights.
Fifth, the Prophet (peace be upon him) used to have two authorities: the authority of prophethood and the human authority. The most worthy is: No one had to discuss it or say his opinion about, in this regard, God (may He be Exalted) says: It is not for a believer, man or woman, when God and His Messenger (peace be upon him) have decreed a matter that they should have any option in their decision. And whoever disobeys God and His Messenger (peace be upon him), he has indeed strayed into a plain error. [Surat Al Ahzab: 36]. That authority remained after the Prophet (peace be upon him) represented in the reported texts and legislation.
The second authority was: The human authority and that authority accepted consultations and discussion. That was done by Al Hubab ibn Al Mundhir in the Battle of Badr when he said to the Messenger of Allah (peace be upon him) after they had reached the battlefield: Is this a place that was ordained by Allah or it is opinion, war tactics, and plots? The Prophet (peace be upon him) said to him: It is opinion, war tactics, and plots. He knew that the matter was reliable to consultation and discussion, so, he advised the Prophet (peace be upon him) to change position then the Messenger of God (peace be upon him) approved the opinion of Al Hubab because it had a great benefit for Muslims because the situation was not related to revelation or legislation. About this the Prophet (peace be upon him) said in the Hadith that was reported by Imam Muslim in his Sahih: I am just a human being, so if I command you to do anything in regard to your religion, do it and if I command you with something from my opinion, I am just a human being..
However, this authority remains in regard to the worldly matters, such as: policy, economy, administration of society, war, professions, among other things about which there is no decisive text. So, the authority manages the human mind which search for the benefit in the light of general guidelines and regulations that were established by Islam in order not to establish a clerical authority that controls the matters of religion and the world under the pretext of imposing commandment of the human mind or freezing Ijtihad and the disability of development. Furthermore, in order not to establish a worldly authority that controls the religious matters and challenge or slander decisive matters, creeds, or devotional acts.
Sixth, the Prophet (peace be upon him) passed away without bequeathing someone to rule after him, but there were indications from several texts referred to the wish of the Prophet (peace be upon him) in nominating Abu Bakr (may God be pleased with him). It was as if the Prophet (peace be upon him) did not want to impose someone on the people whom they may or may not accept. He wanted that the nation would take its decisions and to choose the one who can lead it and give him pledge of allegiance on compliance and obedience, and to be a followed Sunnah after him.
The Prophet (peace be upon him) gained his authority as a ruler from the pledge of allegiance which the people gave him and before his death, he did not impose anyone on Muslims, but left for them the freedom of choice; and so have done the Rightly-Guided Caliphs after him. These are some notes that may answer some of these questions and enrich the discussions circulating these days about the identity of the state in Islam, as they show the greatness of Islam, marvelousness of its principles, the justice of its legislations, and its inclusiveness and functionalism for every time and place, and it blocks the way before those who want to doubt or slander this beautiful Shari`ah.

The latest developments of Arab spring phenomenon which many Arab countries, though politically, economically and socially different, are witnessing today, showed how influential Islamic power is salafists in all the Arab squares demanding change.
Undoubtedly, throwing off all the chains of the ex-political regimes` oppression has greatly helped salafists to powerfully participate in the political game. It is the participation that is marked with two things, the first is the big number of people sympathized with salfists along with their utter loyalty to their principles and values -however they didn’t have an organizational structure to work under- not to mention their complete consensus and full agreement on different issues.
The second oneis related to the kind and amount of criticism leveled at salafists by specific political powers regarding their future vision which goes around four issues: democracy, civil state, citizenship (how to deal with the others) and their personal conducts concerning specific events in which some of their members involved, including (destroying shrines, fueling sectarian strives, etc). These criticisms are getting increased because of its different sources and its relevancy to the Arab political and social change in the future.
In this regard, this report is aiming at putting these criticisms under the microscope with highlighting the response of the salafists, taking into consideration that the Arab spring Phenomenon didn’t take yet its final democratic shape of political and social change nor established its own mechanisms and institutions, which still need more time, efforts and complete awareness to the whole picture of the current stage and understanding of how internally and externally dangerous is failing to pass it, in addition to full preparedness and capacity to overcome this stages` problems.
Hence, there are three things have to be stressed:
The framework of this report is limited to specific time and place, since it’s not providing in-depth analysis for each case of salafisim and how it locally and regionally reacted with the Arab spring phenomenon. For such comprehensive analysis, it needs to be done through a research project and work team with more available sources. That’s why this report took only the Egyptian salafism as a study case which in fact is somehow similar to many other Arab cases, not to mention that the Egyptian case is a leading example which its effects go beyond home to give a general overview to the political, economic and social developments in the Arab world.

The report is addressing only the criticisms directed to Salafisits concerning Arab spring. This doesn’t mean denying the great achievements they made up to now, but it seeks defusing the growing tension that can hamper the democratic transition that all Arab communities are demanding.

Bearing in mind how important to recognize that the effect of the environment and surroundings on the conducts and situations of Salafists differ from a country to another.

Firstly: revolution, ousting the ruler and salafists` position.

A study carried out by the centre of “Aldeen wa Alhayah” titled “Egyptian salafisim… new stage” demonstrated that salafists fall into four categories in terms of practicing democracy. First, pro democracy group which seeks to get immersed in politics, for example Salafist Call in Alexandria with its different branches in governorates, which established AL- Nour party with its religious background. It also represented by the salafist movement in Cairo with Muhammad Abdulmaqsoud, Nash`at Ahmad and Fouzy Alsaeed as its leading figures. Another party is supported by this group is Alfadila, though they don’t take its leadership.

The second group is in between where as it stays away from participation but at the same time it doesn’t reject it, and sometimes encourages others to get engaged in. This group is led by Foundation of Ansar Alsunah Almuhamadiah and Sheikh Muhammad Hassan, and for this purpose they established the council of Scholars` consultancy which found it religiously acceptable to participate in politics as a means of empowering religion and spreading it within the community.

The third is called the silent group represented, for example by Sheikh Abu Ishaq Alhwini, while the fourth group is the cons of this process represented by a large number of Salafists.

Dr saad Al-deen Ibrahim, however, said that Islamists especially, Salafists, didn’t participate in the revolution, in addition they spent long time urging their members not to disobey the ruler, as they used to say “ unfair ruler is better than long term strife”. But, having the revolution succeeded, they turned to participate in politics in spite of their famous saying” damn for politics and politicians”

Ibrahim affirmed that he didn’t mean to deprive any individual of his right to enter politics, but as for salfists” they went so far trying to hijack the revolution” as it seemed clear with General Emad Khalil in the crisis of Qina, saying that the scene of Qardawi standing on the stage in A-ltahrir square after Mubark had stepped down, remembered him with Al-Khomeini in the Iranian revolution after he had come from Paris, mentioning that sure there is a difference between the two scenes, but this what he had felt at that time.

For Dr. Khalid Al-hroub, director of Arab media project in Cambridge University, England, he said in an interview with Alrabia News channel that Salafists in the entire Arab world are changing their minds according to the requirements of the current stage, indicating that:” They mightily strive to hijack the revolutions from its real owners”.
Salafists of Egypt for example, he said, spent long time forbidding disobeying the ruler but once the revolution had succeeded and the former president was thrown off the power, they changed their minds and turned to complete immersion in politics. The big problem as he sees is that Salafists refuse discussion with the other party, simply because they believe they are talking in the name of religion, so whoever has a different point of view from theirs is defying God. The Arab revolutions in Egypt, Tunisia, etc, he added, are not ideologist at all but so traditional, which were outbroken by the peoples who got fed up from their miserable conditions they suffered from under the dictatorship regimes in the Arab World.

Second: Salafists and problematic of democratic change
(Citizenship, democracy and civil state)
The opinions of Salafists on democracy, citizenship and civil state are not the same.

1-civil state:
Dr Yousry Hamad-official spokesman of “Al-Nour” party, affirmed that Salafists seek to restore the caliphate and that Egypt is not a civil state but Islamic one. As related to prescribed penalties in Islam, he said they should be applied but gradually.

Deputy chairman of the Salafist Call in Alexandria, Yasser Borhami, mentioned that the unconditional liberalism is opposing God and his law:” some liberal and secular parties want to apply things that go against the law of God and forgot that they themselves are slaves for God, so the unconditional liberalism that they are calling for is opposing God and his law.” He said.

Spokesman of Salafists front, Dr. Khalid Saeed, stressed that they are with the civil state if it means modernity, renaissance or it is the opposite of the military state, in other words they support any form of the state on condition that it doesn’t exclude religion.

On the other part, Dr Alaa Alaswani, affirmed that it is important to differentiate between the Islamic and the fascist party, warning against the danger of such fascist party on Egypt “ this fascist party uses the democracy as a ladder to seize power then throws off this ladder so as no other party can come to power”

From traditional sheikhs to new political players salafists, all have solid foundations come at the top of it their view regarding the “ civil state” where as they see that “the western modern civil states are based on three foundations: secularism, nationalism and democracy”

The modern civil state is a secular state:

For secularism, it means separating religion from life`s affairs and not committing to a religious faith or divine guidance, in other words religion shouldn’t do anything with life`s different affairs: politically, economically, socially or morally but people instead are responsible to run their own affairs according to material bases, their interests and attitudes. Such material perspective has been adopted by the west as a result for the European refusal for the dictatorship of the church in the medieval ages described by the westerns as ages of backwardness and deterioration. Hence it was necessary at that time to get rid of the church`s authority, making it with no influence outside its corners, while giving rein to science and scholars to achieve development and renaissance.

The church was a stumbling stone that had to be taken away so as to achieve human development, but this exclusion accompanied with a spirit of hostility for religion. This can be understood in the western context as the church exploited religion to turn people`s life to hellfire, and oppressed the scholars in the name of religion. It was better for westerns to resort to Islam instead of getting humanity stuck in the mud of atheist materialism that totally refuse any form of religion. On the other side, as it is known Islam is both religion and state and never throughout its history was against science or scholars, rather it led humanity one day to make great achievements in different fields of life that one cannot find any domain without Muslim scholars` contribution at the same time in which Europe was in deep sleep.

B- The civil modern state is a national state.

The modern civil state has no interest except in its country and citizens whom it seeks not only to be preferred to others but also supercilious. For this purpose, it does whatever possible without abiding by any principles, even if they are divine. Such extremist view of nationality has been held by people in the past, so as not to be subdued to the religious and political authority of the Patriarchs, and to remain loyal only to their own countries. That’s why peoples` life turned to be a conflict for taking precedence and control over others. As for Islam, it refuses superiority of a nation over another, or a specific race over another race, since its message is international one that goes beyond borders and races.

C- The civil modern state is democratic:

After the secularism had taken the state away from the divine guidance and after the nationalism turned the state to be supercilious, the democratic system came to achieve only the interests and desires of people. In the democratic system what is considered good is what only can serve the interests of people, and what is wrong is what only can harm the interests of people, and the interests of people is decided only according to the desires of people, what was rejected in the past can be accepted today and what is accepted today can be rejected tomorrow. In other words, there is no talk in the democratic system but about the interest that is decided only by a group of human beings.

On the contrary, the interest of people in Islam is achieved through the guidance of Gods` law which is a kind of code of ethics and acts of worships that never to be changed or replaced.

The secularism has entered Egypt with the advent of Muhammad Ali. During the ruling of his sons, the democratic representative councils were established. The Egyptians adopted nationalism after the revolution of 1919, and the nation has tried different systems of rulings, but did it really has what it has been promised!?
Basirah Al-dawood discussed the issue of the Islamists’ declaration of the democracy as Kufr, where she said: the Islamist parties’ declaration of the democracy as kufr with all its forms, patterns and methods came as a result of the historical fact that the religious parties are fully convinced that the legislation is exclusive right to God. In this regard, they call for fighting against the rulers and non-Islamic political systems, as they believe, as a kind of jihad against infidels.
She said the Arab citizens have lived before the Arab revolutions a clear overlap ideology between takfiri and abolitionist thinking and repressive Arab policies allied with international strategies.The status of Arab citizens is similar to a ring of successive crises starting from the failure of all the Arab developmental and unity experiences to the so bad economic and social problems and their loss for of all their wars against Israel. This gave a wide space to all Islamists trends and parties to reshape themselves in terms of opposing the political systems. Thus they waged their political (and sometimes armed) war against these systems, and managed via religion to quickly reach their goals of interacting with the Arab peoples.
At the same time, all Arab left-wing and illuminating parties failed to face the suppression of the political systems and the attack of the religious parties, whether the extremist or moderate, on all liberal, national, secular and enlightenment ideologies, which have been declared as Kufr.The scene, consequently, became prepared for a political struggle against extremism and violence, especially after the gap has been widened between the individuals on the one hand and the political systems and its religious institutions on the other, due to the loss of the security and credibility.
All these and other factors were reasons for the outbreak of the revolutions in many Arab countries against the political systems which some of them have already collapsed and the rest seems to have the same fate.
At the current time, there is no longer real parties except the religious ones, which some of the Arab political regimes and the international powers may deal with them in order to push them to directly deal with the community with all its intellectual trends and different religious, ideological, ethnical sects, with the aim of weakening these parties and keeping them away from destabilizing the political system.
Will the Arab world see in the next historical stage another violent revolutionary confrontation among the members of the one community against the weapons of the extremist and moderate religious parties, which began to dominate the scene after the fall of the Arab political systems?

Third: Dealing with the other (Non-Muslims)

Dr. Osama Al-Qosi – Salafi scholar – said that he does not mind that a Coptic be a president of the state, When I didn’t mind that a Christian or even a woman be a president of the state, I thought of him as an employee for a period of 4 years or 8 years at most, that nothing required from him except being efficient and fair, since I don’t choose a caliph for Muslims who should be a Muslim or nominate a person for a post that requires specific religion like The pope or sheikh Al-azhar.. So all what is needed is the most efficient one regardless of his religion, color or race. And I repeat it again a fair Christian is better that unfair Muslim”
While Dr. Ngih Ibrahim, member of Shura Council of the Islamic group, emphasized that Algma`a doesn’t mind that a Coptic be a president of the state, according to the Egyptian Constitution, which does not differentiate between a Muslim and a Christian regarding that issue, Osama Hafez-Vice President of Shura Council – returned to say that Algm`aa refuses that a women or Coptic be a president of the state, Hafez added that, It is not logical that a Coptic person assumes the presidency in a country whose majority are Muslims.”
On the other hand, Sheikh Yasser Borhamme said that the efficiency and honesty are based on religion, so non-Muslims should not assume power, since who does not believe in religion cannot be held responsible for establishing it.As for the infidels, there are other roles to do, because giving the matter for unsuitable person means the loss of the whole country.
Daily Telegraph newspaper confirmed that the Christians of Egypt are subjected to an organized attacks, the newspaper quoted from the Church of MarMina priest that the Copts are facing an organized attack, and warned the religious authorities in the country against the threat of civil war. Priest sharobium Awad said: The plot is the only explanation to the violence actions that strained the relations between Muslims and Christians in recent weeks, emphasizing that five churches have been attacked in one night, in addition to many other attacks on churches since early 2011, stressing that there are some hidden hands behind these events, both from inside or outside of the country. According to the British newspaper, there is a group of Muslim Salafists, who believe in the terrorist ideologies, have led the attack on the Church of MarMina claiming that a woman who converted to Islam six years ago, was held in the Church. Sharobium emphasizes that after Isha` prayer, the Salafists and their followers started chanting against Copts in Imbaba district Go out from here, Islamic, Islamic, Islamic, We will redeem the crescent with our souls. The newspaper claimed that those Salafists, are belonging to the Islamic group responsible for terrorist attacks against tourists in the 1990s, and they are the most prominent group in the scene since the departure of President Mubarak.
For his part, Bishop of the Coptic Catholics in Ismailia, Makarios Tawfiq, expressed his concerns about the future, because they have no guarantees, considering that those who are excellent in using violence may lead us to regret the fall of the former regime and will increase internal conflicts day after another. Describing the feeling of the Christian minority in Egypt, after the sectarian violence taken place in Cairo that left 12 people killed and 200 wounded, the Religious Media Service of the Council of the Italian bishops, Makarios, said in an interview that: I think that behind these incidents between Muslims and Copts a fundamental Salafi group, and may also be the intelligence officers of the former president. He pointed out that the Salafists have invented false stories as a pretext to attack places of worship, houses and shops of Christians, and stealing and destroying them.
At the same time counselor Nagib Gabriel – the head of the Egyptian Federation for Human Rights – blamed Salafists for the responsibility of the events, confirming that it come among the continuous attacks against churches by the Salafists, saying that the Copts in Egypt have become more subjected to suffering and injustice after the revolution of January 25, demanding the oust of Gen. Mansour al-Issawi – Minister of Interior and Security Director of Giza. This came during a press conference held yesterday titled:the situation of the Copts in Egypt after the revolution of January 25. He also called on the military Council and the Egyptian government headed by Essam Sharaf to announce their positions about the situation of the Copts in Egypt, their sufferings and problems, and to indicate whether Christians are treated as first class or second class citizens. He also called for forming higher committee-to be headed by Deputy Prime Minister, the membership of the head of the Egyptian Federation for Human Rights and two personnel of the National Council for Human Rights and a member of the military council- for fact findings regarding all the attacks against Copts, monasteries and churches which complete its work within a month and submit it to the military Council to take the necessary actions.
On the other hand, Sheikh Abdel-Moneim El-Shahat – spokesman of the Salafist Group – stressed that the events of Imbaba do not express the Salafist thought which calls for cooperation to do good deeds, prevent evil, support the security and stability, do against all forms of sectarian disputes and quarrels which obstacle the efforts of development. He also said that the salafist group are not held accountable for the actions of coalition of the new Muslims that demands the return of Camellia Shehata.

Fourth:woman
Some Salafists disagreed with liberal and even moderate Islamic forces that advocate women’s political participation, as they believe that it is not of woman`s right to participate in the political process.Unlike the Muslim Brotherhood group, which nominated many women on its lists in the previous elections, Salafists don’t see that. They claim that this is contrary to their nature as females, and also inconsistent with the right of her house, children, and original functions. However, other Salafists do not find it wrong as long as she is committed to religious regulations. Sheikh Said Abdel Azim for example, sees that women’s participation is required if it is religiously principled, citing the Hadith, “Verily, women are the twin halves of men.
When Abdel-Azim, was earlier asked about the participation of women in the political parties, he acknowledged that their participation “has already occurred in a disciplined way at the recent referendum on constitutional amendments. On the other hand, the issue of women’s dress remains one of the obstacles to their political participation. According to the Salafi approach, the Muslim women must abide by wearing Islamic dress and not to imitate the enemies of Islam who are unveiled. Thus, Salafists believe that it is obligatory on woman to cover her face (Niqab), however, they also believe this issue still a matter of dispute among Muslim scholars”.

Fifth:extremist views
Salafists are commonly criticized for their narrow mind view and extremist opinions; take for example the issue of demolition of shrines and declaring their opponents as disbelievers.

Demolition of shrines:
Dozens of salafist groups have attacked recently four historical tombs on the outskirts of Qalyoub and demolished them, clashing with the citizens who tried preventing them from demolishing a fifth tomb. They have already managed to demolish the tombs of Raddad, Abdel-Aal, Al-Ghareb, and the shrine of Jamal al-Din, and on their way to demolish the tomb of Abdel Rahman, which is the largest tomb in Qalyub, the citizens clashed with them, but the Salafists were armed with swords and clubs. Ahmed Hussein, head of the Nassir Party Committee in Qalyoub said that We were have been surprised to see Salafists carrying swords, knives and clubs, and going to demolish the tomb of Abdel Rahman, alleging that tomb is an idol which the citizens ask for achieving their hopes. When some of young people, he said, tried to stop them, they had a fight with them, but the people gathered and managed to prevent them from demolishing it.
For their part, salafists completely deny any involvement in these events, asserting thatthe shrines are kind of manifest polytheism, however the task of destroying them is restricted only to the ruler. They claim that there is an organized campaign launched against them by all Egyptian political forces, Coptic, Islamic and secular, as well as Al-Azhar, to get them out from the political scene, since they are competitive for the Muslim Brotherhood and the Copts are automatically afraid of their presence.
Conclusion: Remarks on Salafists
In the midst of the harsh criticism and the fierce attacks against the Salafists movement as a result of a number of events and situations in which they have participated after the revolution of the 25 January, a number of remarks have been noted by some intellectuals and writers, most notably:
1 – The national forces are afraid that the Islamists could assume power, and therefore excluding the rest of the other powers. So, the Islamists should assure other powers that they will not monopolize the political process.
2 – Egypt is a country with many political factions and has a long political history that is featured by diversity. So, consensus Policyshould be sought for not the policy of exclusion that is doomed to failure.

3 – Political Islam parties must realize that they are a part of the current Egyptian political life and one of its factions, and that they will not monopoly the political scene, as they also has no right to speak on behalf of the people.
4 – The leaders of Salafi groups should know that many citizens would like to know more about their ideas and opinions that may help to increase their popularity, but on the other hand, the actions of some Salafists in Egypt since February up till now, instill fear in the hearts of many people… So the leaders of the Salafist groups have a good opportunity to assess what has happened and to reintroduce themselves to the public in a new image.

]]>http://kep.org.sa/?feed=rss2&p=105170Face To Faithhttp://kep.org.sa/?p=10496&lang=en
http://kep.org.sa/?p=10496&lang=en#respondWed, 11 Nov 2015 11:16:55 +0000http://kep.org.sa/?p=10496Fasting is not just about giving up food, but trying to be a better person for it, writes Hamza Yusuf
Hamza Yusuf
Hunger can bring out the worst in us. In a wonderful scene in Shakespeare’s As You Like It, a desperate and hungry Orlando comes upon Duke Senior and his exiled court in the forest, who are about to start dinner. Assuming the law of the jungle presides in Arden, Orlando brandishes his sword and demands food upon pain of death. Duke Senior rebukes him for his lack of civility, and wisely adds: Your gentleness shall force, more than your force move us to gentleness. Orlando responds: I almost die for food, and let me have it. Unfazed, the duke says: Sit down and feed, and welcome to our table. Orlando is shamed by the duke’s gallantry and explains that hunger had bred violence in him.
Almost four centuries later another bard, Bob Marley, melodically reminded us: Them belly full, but we hungry / A hungry mob is an angry mob. We all know the primal nature of hunger; we have experienced the irritability that comes from missing breakfast or skipping our cup of morning coffee or tea. We hyperbolically talk of starving when a mealtime draws near. Our food trysts are now frequent every day in what sociologists refer to as repeated food contacts and farmers simply call grazing. At the drop of a hat, we indulge in lattes and biscotti. Many people no longer eat three square meals but rather graze all day, with Starbucks troughs sprouting up everywhere to ensure none suffer the pangs of hunger or the pain of caffeine withdrawal. In the lands of plenty in the west, we tend to forget that the abundance and easy accessibility of food was not always so and is not as widespread even now.
Few of us who have the luxury of reading the daily paper over a cup of coffee and a piece of toast slathered with rich butter and marmalade have ever gone hungry intentionally, unless we succumbed to some ridiculous crash diet. But there was a time in the west when Lent, which commemorates Christ’s 40-day fast in the desert, meant fasting all day and eating one meal at night. As time passed that tradition devolved into a semi-fast and now means merely giving up something one really likes, such as chocolate.
Even our portions of food and drink are much greater than what our grandparents had. In the midst of this cornucopia of consumption, millions of Muslims voluntarily abstain from food, drink and sex during daylight hours in the month of Ramadan. They watch their co-workers eat and drink throughout the day, and occasionally have to apologise for not joining in due to their religious observance. Fasting for a month makes them aware of hunger as a palpable physical sensation, not a remote occurrence they read about in the newspaper. When the UN tells us that almost a billion people suffer from hunger and malnutrition and 25,000 people a day die from hunger, a faster appreciates these statistics in ways that remain distant to others.
But fasting is not just about giving up food and drink. It’s about tending to the better angels of our nature. The prophet Muhammad said, If one is not willing to give up bad behaviour during his fast, God has no need for him to give up his food and drink. Muslims are encouraged during this time to be better people, to treat others with more deference. If enticed to argue, the faster is advised to respond: I am fasting.
There are many ways to be hungry. One can hunger for love, or fame or social justice, but hunger for food seems to curb all other cravings. In being aware of others’ hunger, we contribute to a more empathic world. Perhaps, if, like Duke Senior, we responded to the cries of the myriad desperate Orlandos foraging in the forests of famine out there with hospitality and help, they might be coaxed into civility themselves. Certainly, hunger can bring out the worst in us. But it can also bring out the best.
· Hamza Yusuf is a Muslim scholar, lecturer and author, and the co-founder of the Zaytuna Institute in California, which is dedicated to reviving the traditions of classical Islamic scholarship
]]>http://kep.org.sa/?feed=rss2&p=104960Features Of Islamic Thoughthttp://kep.org.sa/?p=10497&lang=en
http://kep.org.sa/?p=10497&lang=en#respondWed, 11 Nov 2015 11:16:25 +0000http://kep.org.sa/?p=10497With the imbrication of different intellectual approaches and the difference of trends in these days, authentic Islamic thought has become strange or surprising for some people, especially with the many controversies and disagreements.

Islamic thought needs agreed principles to clear its way, and to be the key outline of the Islamic thinker that does not prevent the diligent and the innovative to live with his thought through the set lines, and strive with his available means.

Here, we are trying to offer a vision that we hope to be acceptable to Islamic thinkers about the most important features and controls that the Islamic intellectual movement must go through:

First: Faith:

By faith I mean that the belief frame is to be the larger frame that surrounds the methods of Islamic thought in order to be rational and to bear the desired fruit. The Islamic way is based on firm belief, bright and transparent monotheistic belief and full sincere obedience, and these three principles are the primary determinant of correct thought. Any thought increasing the faith is right thought and any thought sought to decrease or weak faith or affect negatively the value of obedience or do not save monotheism has deviated from its agreed goal.

Hence, it is necessary for the Islamic thinkers to survive the idea of faith and obedience in their writings and make it a common ground in their intellectual creations, whatever its level or field, as it is the main attribute of the Islamic thought compared with the other intellectual methods and techniques.

It is therefore necessary to seek about thought based on faith that is not incompatible with mind or intellect, but rather builds upon and nourished by it. The believers in the eyes of the Quran are Those are the ones endued with understanding and the verses of the Quran are indeed signs for a people who understand or for the people who reflect

We need distinguished Islamic thought that suit this huge number of ideas, interpretations and innovations that shower the Islamic scene every hour.Any thinker neglects the faith side, has not yet understood this great message that lit up the whole world.

If we look at the other point of the holders of these intellectual models, we find that our neglect of these aspects will born distorted minds with a lot of thinking and innovation and lack faith and slavery, and it will therefore break with the first shock and fail in the first test.

Concepts such as (dedication, control, accounting, trust ..) Are spiritual weapons that demonstrate the rational intellectual impact in the hearts and souls of its owners, and from here, the ideas of loyal Muslim intellectuals remained as beacons on the road if the divine is their original intellectual frame of which they set off to spacious space of creativity and contribution.

Second: Science:

By scientific as a feature of Islamic wise thinking I mean the right qualities of science, which is based on the correct and certain evidence, and its results is based on steps that lead to true constant.

Strategic thinking is a kind of scientific thinking, which must be concerned by the Islamic intellectual project and to be adopted by as an important method of characterization of the future of Islam everywhere.

And tactical thinking is based on the planning, arranging and preparing another type of thinking that should be adopted and accepted in our intellectual project.

And critical guiding thinking is a third type to find out the defect and give tips and showing that the scientific thinking is the one that is not based on emotion as a driver of behaviour, and that does not accept improvisation in work or performance, nor emotionality as unusual exception to the wisdom and fortitude, It also does not recognize the concepts of justification, negligence, and selfishness and other destructive concepts that have always carved in the body of the nation while Islam is completely innocent.

The Messenger of Allah (PBUH) was the best commander who adopts each successful method that helps to build the nation and he encouraged the positive thinking that builds and wins.

The companions after him collected the Qur’an, set the borders of the Islamic State, secured it organized ruling methods, put the bureaucracy, divided the gifts and set up justice and fairness.

The scientific outlook within the Islamic thought depends on the objective way in dealing with attitudes and behaviours to weigh facts and assess the attitudes with justice look into the negatives and positives and not to satisfy with characterization of the facts without analyzing, but analyze behaviours and know its motives and assess large and small situations to find out its reasons and evaluate it correctly. The scientific outlook makes the thinker respects the other opinions and specializations and not to make rush judgments and decisions only after careful study and extensive research.

Third: Moderation:

An authentic feature within the rational Islamic thought derived from Quranic Sunnah texts. As our nation is a middle one and our religion is moderate one.It is an attribute that must be of Islamic thought to renounce every deviant thought and disordered mind and to reject any stray, rigid or extreme idea.Islam look for moderation includes its look to the life, the whole universe, the society and all people and also its look to ideas and approaches.The Prophet (PBUH) has criticized those who exaggerated in worship and resigned the prophet worship and said to them: What is wrong with a people, who say such and such, I fast and break my fast, I stand in prayer and I sleep and I marry women; so whoever turns away from my

Sunnah is not from me Al-Sahih

Imam al-Dhahabi may God have mercy on him commented on those who are strict with themselves in the religion of Allah and said: The religion of Islam is easy and tolerant, and Muslim should eat from good if he could, as Allah said: Let the rich man spend according to his means. Women were the most beloved thing to our Prophet (PBUH) as well as perfume, meat, candy, honey and cold drink, and musk, and he (PBUH) is the best of creature and the most beloved to Allah. When the worshiper who lacks knowledge renounces the worldly pleasures and lives in chastity and hungry, and isolates himself, then the devil penetrates into his soul, and make him think that he had arrived to the top, then the devil whispers to him, so he will look to the believers with contempt, and remembers their sins, and looks at himself as a perfect faithful, and he perhaps believes that he is a holy man. And that is not of our religion at all. The merits of holy men includes good behavior, glorification of God, leaving contact with the public, weep for sin, recitation and reflection, hate and love other for the sake of God, a lot of rightful fast, night prayer, humility for Muslims, kinship, forgiveness, spending with destitution, tell the bitter truth gently, enjoin good and forbid evil, turn away from the ignorant, fighting enemy, performing the pilgrimage, eat good things, frequent forgiveness in early dawn Biographies of Notable Nobles 12 89

We know that the Islamic history had passed a period dominated by the radical exclusionary thought as a result of the extreme conditions passed by the thinkers and the pressure and pain experienced by the Islamists. But today we call upon the intellectuals of the Islam’s sons to adopt this moderate approach of Islam thought, and the moderate thought that rejects charging communities and institutions with infidelity, and let such judgments to scholars and legal professionals and judges. This moderate thought accepts from the community his faith in God and judge according to the apparent deeds and do not search for inward thoughts.

It is in the middle between the advocates of narrow sectarian and the excessive anti-sectarian, between the advocates of openness to the world without controls and the advocates of openness to oneself without justification, between politicians and those who neglect it, between those who rush to pick the fruit prematurely, and those who do not care until it fall in the hands of others, between the extravagant optimism and those who pay no attention to barriers, and those who are extravagant in pessimism and see nothing except darkness. The advocate of the rational Islam thought should observe and sympathize with the conditions of the people and what surround them of machinations and conspiracies in every direction to divert them from their religion and mislead the straight way of Allah.

The Islamic nation is now in urgent need to advocator heart full of mercy and compassion for people and wants good and advice for them, who does not stop his mission or become tired of response to the disobedient as he knows their seriousness, he also knows that their reluctance is because of their ignorance, so he does not stop convincing them and guiding them. Abu Jarir bin Abdullah may Allah be pleased with him said: The prophet (PBUH) said: (He who is deprived of kindness is deprived of good.) Sahih Muslim

Fourth: Realism:The main feature of rational Islam thought is realism, which means that:

1- To start from affordable and available choices, and not to swim in unaffordable imaginations to start from which while he is still in his place.

2- To estimate things with realistic careful manner and do not exaggerate in imaging it or underestimate its ability or the effectiveness of its members, as it put their program after knowing their energies accurately and it is therefore employs all energies, do not neglect any of them, and put the right man in the right place without being deceived by his famous name, sweet speech, or apparent loyalty but it estimates the potential impartially and real realism.

To evaluate its members all time, as the successful persons are its members that it depend on, and the lazy ones who do not depart their places or leave their beds should organize themselves. And blame to some gatherings that some of its member have taken the leadership and responsibility as a sofa to rest on, those losers should open the way for those of high aspirations and to purify their hearts from selfishness, as the call for the sake of Allah is not a legacy or heritage.

4 – Also, the realism thought includes to call for action to be leaded by the divine believers, and do not leave the leadership in the hands of those who have a little science or experience, but it should be in hands of those combine faith, science, experience and achievement.
5 – The realism thought is a thought that is far from the emotions and not affected by the temporary enthusiasm, and do not listen to others, but all of his steps are according to a previous sensitive maps and plans.

Finally, the march of rational Islamic thought needs badly every sincere scientific intellectual effort that emphasizes its constants and set the way to deal with variables and correct its mistakes and diagnose disease and prescribe the medication..

]]>http://kep.org.sa/?feed=rss2&p=104970Controversial Questions About Islam Approachhttp://kep.org.sa/?p=10498&lang=en
http://kep.org.sa/?p=10498&lang=en#respondWed, 11 Nov 2015 11:15:59 +0000http://kep.org.sa/?p=10498What are the main causes of the sustainability of Islamic laws?
The legislation on the relationship between humans may be affected by ways of living and its changing and renewable means, but because Islam was of the last of divine religions and was directed to the whole world, the creator of the universe ensured to this message the qualities that make it applicable in all times and places, and these qualities are:
First- the focus of the legislative texts on the generalrules, especially in the first place, the Holy Qur’an and some sayings of the Prophet (PBUH), such as the emphasis on obedience to Allah in what he has ordered and forbad, Justice, the prohibition of injustice and the legalization of sale, prohibition of usury, and making marriage the only formula for the full cooperation between males and females…
Second–the basic rules of this legislations compatible to the innate basic components of the creature such as spiritual, mental, psychological and organic, essential natures and their basic needs.
Thirdly- the Sunnah explained that some of the texts are constants, such as the basic needs of the creatures in the world and in the Hereafter, or the texts that should not be subject to change, such as duties and prohibition.This is what we call the constants compared to changeable.
Changing and renewal, however, should not touch the methods and means of living, it should not deviate from the common sense that balance between the needs of happiness in this world and the needs of the happiness in the Hereafter.The divine legislation is the one that decides what is permissible and what is harmful for humans and spoil its instinct.The creator of the universe, who knows every thing, is the best to known the effective means of keeping the instincts and what correct its malfunctions.
The moods, tastes and desires of people are not eligible to be the judgment in matters that they do not fully know about it, regardless of their superiority in some scientific fields.Knowledge and the ability to realize the tangible milieu in which they live is limited, and their abilities to capture what is intangible is more vulnerable.Therefore, they have no knowledge about many things, despite the tremendous scientific discoveries.
Fourthly- the multiplicity of the main sources of legislation are as follows:
A. The Holy Quran:This is the Words of God(Allah in Arabic).It is maintained by narration that is from one to one up to the Prophet (PBUH) by multiple chains of narrators.This is in addition to God who guarantees to maintain his Book.
B. The Sunnah of the Prophet.The words of the Prophet (PBUH) and his actions, a set of practical applications as stated in the Quran and what it is descend from heaven in all areas of life.it has been maintained and recorded by using rules to verify that it is attributed to the Prophet (PBUH), which range from strict and good, and according to the method of registrar.Most of the Sunnah has been recorded with the strictest rules.
c- Ijtihad. The interpretation of what needs to be interpreted of the texts of the Qur’an and Sunnah and deduction to solve the problems of life in reality.The measurement according to the Qur’an and Sunnah, includes the guidance by them to access to the necessary provisions to address the changing issues of life, using the mind in cases not found in the Quran or the Sunnah, provided that they do not oppose with the provisions of the Holy Quran and Sunnah.
In other words, Ijtihad includes sources called: Measurement, approbation, habits, interests and Istishab.These sources where the mind plays the main role.The custom also contributes in giving the Islamic law the ability to adapt to local environments.
These sources leaves plenty room for flexibility and diversity of accepted views and in the interaction of texts with the changing reality in terms of methods and means of life.
This differs completely to relying entirely on the human mind only and distortion of the values ​​from the human nature, and adapting the provisions by the whims of the majority of people and their tastes that may deviate entirely or relatively from common nature.The measure that separates between acceptable and unacceptable diligence – in Islam – is not the mood and desires of the human, but the divine revelation and guided ijtihad.
Here, we note that the diligence requires qualities that should be in the diligent.Perhaps the following example reflects this fact:
There is a prophet Hadith says that the camel’s urine treat some of the diseases. Some may believes that the Hadith can be used to waive hygieneThy may intended to ridicule the Hadith, but they only mock themselves.They may be sincere, and need to learn the necessary rules to understand the Islamic legislation.The Hadith reveals a scientific fact, and instructs how to use it if man desired to know it.And distributing it randomly does not threat people’s lives.
Some Muslims may be surprised of this prophet Hadith.At the same time, they believe the other human exploration, for example, the venom of snakes is a vaccine, with preventive and therapeutic nature.
Muslims background about the Western’s legislation may be excellent, but his knowledge of Islamic law is limited, and omits the other legislative rules that should be taken into account, such as:Purity, Cleanliness is next to godliness and No doing harm Nor being harmed.This happens mostly because of the Muslim used to look at Islamic texts with Western legislation viewpoint.If he looked attentively at his ideas, he himself would deny it.
d- Unanimity:The same as diligence, but it is the diligence which acquires additional force with the consensus of scholars in a specific age, such as generation of Companions and the generation of followers.It comes in terms of power and not on the sequential order.

Fifth- flexibility:
The Islamic legislation has a sufficient flexibility to deal effectively with emerging problems in life.Even though it is a firm rules-based dating back to many centuries, it is flexible to allow interacting with renewed reality in a perfect way.This flexibility is shown in multiple images, including the following:
a- Acceptable multiplicity in adopting a certain texts, refusing it, or making some of it outweighs another.Screening texts is not limited to arbitration of the human mind – this will lead to the refusal of many texts that may appear in opposition to reason, but the scientific development will show its correctness, such as the use of snake venom as a vaccine against the deadly serious illnesses.For this, we must rely on reliable transport.
b- Acceptable multiplicity in interpretation of texts, and deduction.Methods may vary a little, as well as approaches and personal backgrounds of information and directions, and the degree of awareness may vary according to the contexts and the degree of understanding of the language of the text.
c- Acceptable multiplicity in the diagnosis of the reality.Many people may disagree in the diagnosis of facts, despite the use of accurate means available, even in the physical and tangible things.
d- Acceptable multiplicity inmatching texts and reality, for example:Does the rule of usury apply to sale in installments, if the seller is a bank deal – originally – with the money and not in the objects. Is the competitions fall is considered a gambling?
e- Acceptable multiplicity in selecting some of the secondary sources, such as the discretion in legal matters and adoption of the views of the companions and the ancestor’s laws.
What is the kind of relationship between Islamic Law and the reality?
If any one checks the consideration of acts of worship in Islam, he will note that the phenomenon of interaction between texts and reality is prominent.When water is not found, we can wash with clean sand instead of ablution and washing.For example, the resident should pray four rak’ahs in the Dhuhr, Asr and Isha’ prayers, but the traveller can pray only two rak’ahs will be sufficient in these times.
Who traces the descent of revelation and a lot of legal rulings, will find the phenomenon of the interaction between texts and reality is also prominent.For example, the descent of legislation took twenty three years, and alcohol was prohibited on stages.
This phenomenon also appears in the acceptable difference among the Muslim jurists in many cases for acceptable reasons.
Here, it seems appropriate to emphasize that there is a difference between the abolition of a specific provision expressly provided and stopping applying it in any case as it lacks the conditions of applying.One of such famous cases that have not been applied without abrogation of the verdict, is what happen with Omar Ibn Khattab (may Allah be pleased with him), concerning the reconciled hearts group’s share, in the reign of Caliph Abu Bakr, (may Allah be pleased with him).Some of the unbelievers tried to exploit the reconciled hearts group’s shareand insisting on the rejection of Islam, after it has the power with his supporters.And it also includes stopping the theft penalty at the year of famine.
Omar (may Allah be pleased with him), in this situation, did not abolish these provisions – as some understand intentionally or unintentionally – but he did not found the conditions of application, and so stop applying it.There is a big difference between the abolition of provision and stop applying it for lack of some conditions.
There is another suspicion, which is the consent of Omar Ibn al Khattab to cancel the tribute for sons of Taghlop Christians; it was not an abolition of the tribute imposed on them, but a change of its name and an amendment in quantity.There is a big difference between the abolition of the verdict and the little amendment to achieve the public interest.
The tax imposed by the Islamic State today on the Muslim may exhaust his savings at the end of the year, and he will not need to pay Zakat, and may exhaust some of it, and therefore its amount will be less.The tribute imposed on non-Muslim citizens includes the annual tax or other taxes .
What about pluralism and the minority rights?
Islam knew the pluralism in the first Islamic political unity take place in Madinah.It was a multi-ethnic union (Supporters, immigrants and Jews tribes), and a multi-religion union (Muslims, Jews and Gentiles).
Islam takes into account the rights of individuals and the community, whether it was majority or minority, and balance between them, but to varying degrees appropriate for each of them.Community shall be granted rights not granted to the individual.And gives the majority rights in matters of collective affairs not granted to minority.This is because the right of the majority in public affairs outweigh that can not be multiple and uniformity in which is necessary.Islam also outweighs the human rights of the individual to the group rights, unless it was necessary.
In fact, the term of dhimmi (a free non-Muslem under Muslem rule) in the early days of Islam is a part of the term minority which is commonly used in modern times to distinguish between groups of citizens.The only difference between them is that the term dhimmi is limited to discrimination on the religion basis, while the term minority is more inclusive.It may be based on hereditary characteristics such as colour, race or acquired characteristics such as language and religion.

Islam gives the minority in the individual affairs (such as acts of worship) and civil rights (such as marriage contracts and inheritance), the appropriate rights under the general principles of the constitution which has been approved by the majority.
It is worth mentioning that the so-called jizyah (tribute) paid by the non-Muslim citizen could be included under the so-called taxes.The maximum amount paid by non-Muslim of his property was not more than 5%, which is a very small amount regards taxes imposed today in democratic systems, and others.Young boys, women, the insane, the poor, and the aged are exempted from it, as well as the one who suffer from a chronic disease or with no hope of recovery.
Islam has recognizes the features of the majority, but also, it is keen on the rights of the minority, the Prophet of Islam (PBUH) says Beware anyone who does an injustice to a covenanter [non-Muslim citizen of the Khilafah] or infringes on his rights or encumbers him beyond his capacity or takes from him unfairly, I shall be his arguer on the day of Judgement, covenanter has a comprehensive meaning includes the one who has the protection of Allah and His Messenger, whether non-Muslim citizen or a resident.
As a result of these principles, which are applied by the Muslim rulers in general, Judaism and Christianity continued to in the Middle East countries, ruled by Muslims for centuries, and even thrived in it.India is another example, where the Muslims ruled it about seven centuries and did not enforce Islam to any one of its inhabitants.For this, it is not surprising that the majority of Indian remained on the Hindu religion, and the Islamic armies did not reach the Far East, such as:Indonesia and Malaysia, however, the majority embraced Islam.And the Muslim countries in North Africa were the perfect refuge for Jews who fled from Spain because of Christian persecution for them.
What about the human relations with the non-Muslims?
Islam calls for the overall good in this world and the Hereafter for all the creatures in charge.Even those who reject Islam as a way to survive in the Hereafter, without being unfair or hostile to Islam and Muslims and do not support the enemies, Islam makes a good treatment as a rule in dealing with him.And urges to cooperate with non-Muslims to achieve common interests, in the temporary life, unless this cooperation has a negative impact on the Muslim’s happiness in the eternal life.God Almighty makes the cooperation among people an inherently tendency, he says:(O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allâh is that (believer) who has At-Taqwâ [i.e. he is one of the Muttaqûn the pious).
In general, the general rule in the relationship between Muslims and non-Muslims is specified in his saying:(Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes……)To (then such are the Zâlimûn wrong-doers – those who disobey Allâh).
In other words, Islam urges all responsible creatures (mankind and jinn) to cooperate to achieve peace in the world and the Hereafter.Peace – as we known – means giving the opportunity for each wise individual because he works to delight himself without interference from others, except if they try to help him, without coercion to achieve the happiness that he sought or the one which is the best of them.
This confirms two important facts:
1- Part of the difference among people is instinctive, to know each other and compete, but the real gain standard is piety, which means any attempt to gain God’s satisfaction and avoid His wrath, and that is by obeying him in what he ordered and forbade.
2- There are some differences among people does not prevent cooperation in many common things.They should cooperate in an effort to complement each other to achieve happiness in temporary life for all and eternal life, too, if possible.
It is fair for Islam to differentiate between neutrals or supporters of the opponents of Islam as a religion for themselves and those who reject and its people.The first category is called their home (Daruslam) land of peace and the others called their home (Daruharb) land of war.However, with the presence of the United Nations, it is likely that all Member States of the United Nations to be the land of peace, with no exceptions to the exclusion imposed sometimes even in partial and temporary cases.
In general, the issue of selection is conditioned with norms and international circumstances.On the other hand, who has the power of this category – in Islam – is not individuals or dissenting communities from the group but the it is for the guardian, or the responsible body of the whole country.The individuals and groups’ look, no matter how sincere it is, lacks the comprehensiveness.It is often enthusiastic and based on a partial view to the case.So it often deviates from the Islamic right opinion.And may draw the nation or a large part of it to consequences not in the interest of Islam and Muslims.It may harm them badly, and many of the enthusiasts of those decisions may regret themselves.This is normal because the applied doctrines should be based not only on the understanding of the texts, but also on adequate understanding of reality.
This does not mean that some government decisions may only serve the personal interests of influential persons, even at the expense of Islam and Muslims.However, the majority of these decisions may be more far and more cautious and to the serious consequences.
Does establishing of the Quran schools cultivate hatred and extremism?
God says in the holy Quran (God does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, God loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that God forbids you to befriend them. And whosoever will befriend them, then such are the Zâlimûn wrong-doers – those who disobey Allâh), and says: (O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allâh is that (believer) who has At-Taqwâ [i.e. he is one of the Muttaqûn the pious).
The Holy Quran, as shown from the above quotation is a call for world peace at the level of temporary and eternal life, and a call to the deliver the rights of the others despite differences in religion.
And urged those who reads it to understand to adhere to the high ethical principles and good deal with all people, and even to be kind to them, and to ensure their happiness in world and in the Hereafter.
The Holy Qur’an urged on the right of the kinships and the right of the parents even if they are non-Muslims.God sayes:(And we have enjoined on man to be good and dutiful to his parents; but if they strive to make you join with me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return and I shall tell you what you used to do.) And says:(And we have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to me and to your parents. Unto Me is the final destination.), and (But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly)
The Qur’an affirms that Islam is keen on maintaining human dignity, and pride, and commends the force that does not attack the others.
In the Quran there is the history of the struggle of the Prophet (PBUH), and the attributes of those who antagonizes him for his call, and how he was patience on their harm on him and his followers for about thirteen years, then God allow him to defend himself and the treating the offenders the same way they treat him.
There have been many wars in the world among the different religions and political units.The warring parties used these various types of terrorism, including:Violence, destruction, and psychological, spiritual and mental oppression……. Are all these fighters terrorists, or what is important is the motivation? Is it aggressive or defensive?
All States have military and security schools and academies and armies, and they are keen to train their soldiers on the skilful use of these machines and means of destruction.And the developed countries financially and technically in the world, are the most advanced in the development of destructive weapons, and it sold to other countries.These countries proud of having the most powerful armies in the world and that it has an advanced research centres to develop the most destructive weapons.Can we say that it is necessary to abolish all military schools and military institutions?
Are all these countries have encouraged aggressive terrorism? Are all States that develop its military forces carefully states encourage aggressive terrorism?
Of course no. rational man must prepare to defend himself if he was faced by injustice or aggression.And all laws, whether divine laws or ordinances give the man the right to defend human life, property, honour and religion.
If teaching the Holy Quran, cultivates hatred and extremism, because it includes part of the stories of the conflict between the early Muslims and its enemies, and so is teaching the history of all nations.Can we prevent all people from teaching of the history, which is full with the stories of internal wars, and wars between them and other peoples on the grounds that these lessons feed the spirit of fanaticism and extremism? There are even films and videos about the events of the world wars, and fictional wars among different peoples, different categories and citizens of the same country.Should we prevent these documentaries because it feeds the spirit of intolerance and extremism among nations or peoples who participated in it, although it reflects the real events took place in reality? Is it better to distort the reality and to build international relations on the basis of fantasy and beautiful dreams?
There are texts in the Holy Books of the other religions, if it was stripped of their contexts, it could be considered to encourage terrorism.For example, in the Old Testament, When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee …. Seven nations greater and mightier than thou, and when the LORD thy God shall deliver them before thee, thou shalt smite them, {and} utterly destroy them.Thou shalt make no covenant with them, nor shew mercy unto them, neither shalt thou make marriages with themAnd Also kill every male among the little ones.And kill every woman who has known man by lying with him. But all the young girls who have not known man by lying with him, keep alive for yourselves, and an example of the New Testament:Moreover those mine enemies, who would not {have} me to reign over them, bring them here and slay {them} before me.
Can we say that these scriptures encourage terrorism and aggressive violence? Shall we remove these texts from these books?
Of course we can not.The sacred texts are a special case, and must be understood in the light of the appropriate contexts.
Does any one apostatize from Islam deserve killing?
The general rule in Islam is that there is no compulsion in religion, but when the man chooses Islam, it enters with God in a treaty for the whole life.And the treaty or the contract is binding, and can not be overruled by one of the parties.Any one reflects the historical circumstances, will find that this text came at a time when the political identity was not as it is today, which can carefully distinguish between citizens of different countries. The religious identity was the identity gained to distinguish between groups of people.It was easy for the hostile spies groups to Islam and Muslims to pretend an Islamic personality easily, and it was therefore necessary to put an end to this.
The distinctive identity of a specific group of people requires rights and duties, and man can misuse it as it the case with citizenship.Islam, like any other system does not allow for manipulating the system or a poor exploited.An example of abuse contained in the verse:(And a party of the people of the Scripture say: Believe in the morning in that which is revealed to the believers (Muslims), and reject it at the end of the day, so that they may turn back.) (3/72), it was that some of non-Muslims pretend entering Islam to seduce believers and spread sedition among them.
From the other side, the Muslim jurists differed in the application of this text; some of them said that this text is for threat and intimidation rather than the application.They quoted some evidences including the difference in the verdict of the apostate women, and differences on the duration of repent, despite the agreement on the need for it.And some of them said it extends to the end of life as God says:(And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.) (2/217), and the prophet (PBUH) says:The actions with which a man’s life is sealed defines his ending.He also said:Allah accepts the repentance of his slave until al-gharghara (when the soul reaches the throat during death).There is also Hadith reports that:(No Muslim shall be killed except in one of the three .. a man come out of Islam and fight Allah and His Messenger, he must be killed or crucified or exiled from the land), this Hadith required in addition to apostasy to fight Allah and His Messenger.
Why do the women inherit half of what men inherit?
In rights and duties in the social system, Islam makes the responsibility of providing a living for men, for his wife and children, for his parents who are unable to work, or his unmarried sisters who are unable to work and who no breadwinner.
Women maintain hers properties collected before marriage and after marriage independently.She can also hire her husband to manage her own funds.Islam guaranteed her to retain her independent personality before marriage and after it.Women before and after marriage belong to the family of her father.Nothing change her surname after marriage, as it is common in many financially civilized societies, where she take the title of her father before marriage, and after marriage she take the title of her husband by custom or law, as if she is a property that move to her husband’s family after marriage.
If we look to the eleventh verse of Surat Al-nesaa (women), we find that the increase in the inheritance subject to liability. If there is no direct responsibility, there is no increase.Allah the almighty says: (Allâh commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers (or sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit; (these fixed shares) are ordained by Allâh. And Allâh is Ever All-Knower, All-Wise.), a male’s share equals two females if they were brothers, and because Islam makes the responsibility of providing a living for men, and therefore his share is bigger.If there is only one girl, she inherits half her father’s money and the rest of the heirs:Male and female are partners in the other half. And if there are two daughters or more, their share is two-thirds of the inheritance of their father’s money, and the rest of the heirs shared the third portion.Add to that the mother’s share equal to the share of the father.
Inheritance is determined by the degree of relationship associated with a degree of responsibility.
Inheritance – in general – is not the only source of income.It also should not be the only reliable source of human.God created people male and female, and privilege both of them with special features needed by the humanitarian community, and provided each of them with mind and imposed self- gain.The helpless is the responsibility of the healthy members in the community.And allocated to him a share in the income of those who are capable to work called Zakat, and urged to give him from their income too.
In the West, the women call for equality in inheritance, as long as her responsibility equals to that of the man’s responsibility towards the family.And she is entitled to do so, especially that many of the ordinances divides the wealth of divorced men and women equally between them, when they separate.The woman perhaps has made a greater effort in the collection of such wealth, or she has inherited her money from a relative, and her husband did not contribute in collecting it in any way.

]]>http://kep.org.sa/?feed=rss2&p=104980The Ten Commandments: Allahs Universal Messaghttp://kep.org.sa/?p=10499&lang=en
http://kep.org.sa/?p=10499&lang=en#respondWed, 11 Nov 2015 11:15:50 +0000http://kep.org.sa/?p=10499Say, ‘Come I will tell you what your Lord has really forbidden you. Do not ascribe anything as partner to Him; be good to your parents; do not kill your children in fear of poverty’ – We will provide for you and for them – ‘stay well away from committing obscenities, whether openly or in secret; do not take the life Allah has made sacred, except by right. This is what He commands you to do; perhaps you will use your reason. Stay well away from the property of orphans, except in the way that is best, until they come of age; give full measure and weight, according to justice’ – We do not burden any soul with more than it can bear – ‘when you speak, be just, even if it concerns a relative; keep any promises you make in Allah s name.’ This is what He commands you to do, so that you may take heed. This is my path leading straight, so follow it, and do not follow other ways they will lead you away from it- ‘This is what He commands you to do, so that you may refrain from wrongdoing. ‘ (AJ-An’am 6:151-153)

In these verses we have Ten Commandments of Islam. ‘Ubadah ibn Samit – may Allah be pleased with him- said that Prophet Muhammad used to take pledge of Islam (bay’ah) from the people in Makkah by reciting these verses. Some scholars call them as al-Din al-Jami’ (the Universal and Comprehensive Teachings of Religion). These commandments include belief, worship, ethics, and laws pertaining to social, economic and civic matters. Similar teachings were also given in the Torah (Exodus 20:2-17; Deuteronomy 5:6-21) to Bani Israel and they are known among Jews and Christians as the Ten Commandments. They are generally summarized as follows:

1. You shall not worship any other god but God.
2. You shall not make a graven image.
3. You shall not take the name of God in vain.
4. You shall not break the Sabbath.
5. You shall not dishonor your parents.
6. You shall not murder.
7. You shall not commit adultery
8. You shall not steal.
9. You shall not commit perjury.
10. You shall not covet.

In the Quran these commandments are given in three verses. Each verse has a very appropriate ending. In the first verse there are five commands ending with the statement ‘so that you may understand.’ In the second verse there are four commands ending with the statement so that you may remember.’ In the third verse there is one command ending with the statement that you may become God-conscious.’ The obvious meaning is that when you use your reason, remember your responsibilities and follow the Divine Path then you can acquire righteous and pious character, Taqwa. This should be the final objective of your faith.

Let us look at these three sets of commands:

I. Thus He has instructed you so that you may use your reason:

1. Do not associate anything with Him: There is only One God. To believe that there is anyone else who shares the Divinity with Allah is Shirk, a blasphemy and a major sin. Belief in Tawhid or in the Oneness of Allah is the true, most logical and reasonable principle. All other beliefs in duality or multiplicity of gods have no foundation in truth, reason or reality.

2. Be kind to your parents: Ihsan towards parent means doing everything nice to them. This includes respect, honor, kindness and love. Reason demands that parents must be honored and thanked for all the sacrifices that they make for their children. The children who neglect or ignore the rights of their parents are deprived of their own reason and decency.

3. Do not kill your children because of the fear of poverty: Just as parents have rights so also children have rights. Even the babies and unborn have rights. They
should not be killed for any reason even out of the fear of poverty. Allah provides for everyone. Another rule of reason is that all children should be protected. Just like aren’t should be honored, children should be protected.

4. Do not indulge in shameful acts whether openly or secretly: It is not right to do shameful and indecent acts in public but it is also wrong to do them in private. Reasonable thing is that indecencies should be avoided everywhere. Also as there are open sins so there are hidden sins. Open sins are like theft, murder, fornication, bribery, forgery, mischief etc.; but the secret sins are hypocrisy, faithlessness, hate, greed, suspicion etc. All sins must be avoided.

5. Do not kill any person whom God has forbidden except through due process of law: All killing is forbidden unless it is under due process of law and justice. When people lose their reason they start killing according to their own hate or anger. They exceed the boundaries of justice. Murderers go free while the innocent are punished or hundreds are made to suffer because of the murder of one or few. All these acts are against the dictates of reason and common sense.

II. Thus He instructs you so that you may remember:

6. Protect the orphans’ property: This means protect the rights of the weak. People remember the rights of the strong but of the weak they forget.

7. Grant full measure and weight in all fairness: One should always be mindful of doing business in an honest way. People forget that honesty should be the policy in all business.

8. Whenever you speak, be just even though it concerns a close relative: People tend to side with their close relatives; they forget that they have to be fair towards all people.

9. Fulfill your promises: All promises should be fulfilled, but especially those that are made in the name of God. Do not forget your promises.
III. Thus has He instructed you so that you may attain piety:

10. Follow the straight path of God: Only God’s path is straight. Other paths are not straight and they shall not lead you to God.
IV.

Dr. Muzammil H. Siddiqi is the imam and director of the Islamic Society of Orange County, California, USA and former president of the Islamic Society of North America. (Khutbah at ISOC – Safar 10, 1430/ February 6, 2009)

]]>http://kep.org.sa/?feed=rss2&p=104990To Save The Life Of Onehttp://kep.org.sa/?p=10500&lang=en
http://kep.org.sa/?p=10500&lang=en#respondWed, 11 Nov 2015 11:15:14 +0000http://kep.org.sa/?p=10500and whoso saved the life of one, it shall be as if he had saved the life of all humanity. (Quran 5:32)

American Muslims have been working to build bridges of understanding and fulfilling their neighborly and community obligations as required by their faith.
A recent case about a Christian child and how the Muslim community is trying to help is noteworthy.
In early January the two-year old Ronan Godfrey had the late-night nose bleeding that lasted three hours. The paramedics did not see this as something unusual. But the next day the doctors gave him the preliminary diagnosis of leukemia. He had no blood in him and he needed two blood and one platelet transfusions. Soon the doctors realized it wasn’t leukemia. It was a type of aplastic anemia, so rare, that there are just 300 cases diagnosed in the world. Now Ronan desperately needs a bone marrow transplant.
The City of Hope Medical Center has hosted a bone marrow drive in Rancho Cucamonga. The Redlands United Church of Christ, where the Godfrey family are members has also hosted a drive. Now a Muslim group of volunteers led by a young Muslim mother of two is hosting a fund raiser on June 18 at the Inland Empire Islamic Center in Rancho Cucamonga. Gabriella La Porte, came to Islam a decade ago and got married to Suhail Abdullah in 2005. They moved to their new home in Fontana, California last year where they met the Godfreys. They spent time with Ronan who is still cheerful and talks about his ambitions of becoming an astronaut. There was a time when Suhail and Gabriella would spend hours with Ronan. But now, Ronan cannot go close to anyone as his white cells are depleting. He only goes to the hospital.
Ronan’s condition motivated Gabriella to do something involving her new community. She led a campaign of prayer and educated the community about Ronan. Now she is spearheading the fundraising drive. The IEIC event is open to all. All the expenses of the fund raising dinner are being met by Suhail and Gabriella’s family and friends. The IEIC has donated its social hall for the function.
The group has also invited a raw food expert to talk about the benefits of eating healthy food. We are exploring every possibility to do whatever we can to give hope to this young child. The presence of a raw food expert would give us one more reason to believe that God can lead us to the right path in terms of finding a cure for Ronan said Gabriella.
The dedication and commitment that the group has shown is remarkable as the members meet on a weekly basis to discuss the program and brain storm ideas for making it a successful event. Some artists have also donated their time to perform Muslim songs during the program.
In a crazy world where the health insurance companies are thinking nothing but increasing their profits and where drug manufacturers are concerned about selling more and more, the group offers a hope for a better future. A Muslim group working with people of other faiths to save the life of a Christian child is something that offers a vision where people would come together exploring their humanity to help each other and breaking down all the barriers that people and establishments that promote hate have created.
Source: Islam city